his glory and to our own spiritual advantage, none shall be lost. If we faithfully improve them, he will raise them up again at the last day; that is, he will bring them again into life and action, by raising our dead bodies, and joining them again to our souls: but if we do not improve them, when he comes to reckon with us, they will be taken from us, and given to those who have faithfully improved what was allotted to them; even as the talent, which the unprofitable servant had buried in the earth, was taken from him, and given to the servant who had ten talents. The same error has been made with respect to the second verse of the 17th chapter. Καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκὸς, ἵνα ΠΑΝ, ὃ δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωὴν αἰώνιον. "As thou hast given him power over all flesh, that the whole of what thou hast given him might give to them eternal life.” Acts ii. 47. "And the Lord added to the Church daily such as should be saved."-A manifest perversion of the passage! The original says literally, The Lord added daily to the Church, rous owloμέvovs, the persons who were getting saved. Like the three thousand mentioned in a preceding verse, they followed the direction of the Apostle Peter, and were baptized in the name of Jesus Christ for the remission of sins. Acts xiii. 48. "And when the Gentiles heard this, they were glad, and glorified the word of the Lord; and as many as were ordained unto eternal life believed.” Καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον. "As many as had been ranked, or embodied into eternal life, believed." St. Luke here uses the same military metaphor, which, as I before observed, is used by the Apostle to the Romans, (chap. viii. 30). In baptism they had been ranked under the banner of Christ. They had been baptized into the body of Christ, and thus had been embodied into eternal life. "Jesus saith unto her, I am the resurrection and the life." John xi. 25. "God hath given to us eternal life, and this life is in his Son." 1 John v. 11. Jude 4. "For there are certain men crept in unawares, who were before of old ordained to this condemnation." Παρεισέδυσαν γάρ τινες ἄνθρωποι οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα. “ For there have crept in certain men, who have been long enrolled (or have long ago enrolled themselves) into this condemnation." The word is used in this sense by Plutarch, in the life of Camillus. IIpoéypave orрaτiãs Karáλoуov. The pluperfect passive is also used in an active sense by St. Luke (Acts xx. 13). "And we went before to ship, and sailed unto Assos, there intending to take in Paul; for so he had appointed, minding himself to go on foot.” Οὕτω γὰρ ἦν διατεταγμένος, μέλλων AUTÒS TELEVεLV. The expression in Jude, therefore, implies, that the persons of whom he speaks, had willingly and knowingly turned the grace of God into lasciviousness; and thus deliberately plunging into wickedness with their eyes open, had involved themselves in this condemnation. J. T. THEOLOGICAL STUDIES. No. III. DR. OWEN'S LIST. THE following list is extracted from a small pamphlet, written by H. Owen, M. D., entitled "Directions for Young Students in Divinity, with regard to those attainments which are necessary to qualify them for Holy Orders." London: Rivingtons, 1773. The "Directions were chiefly intended for those who might not have the advantage of a University education, and therefore mention several of the classics which of course we purposely omit. For the particular purpose to which the above works are respectively applicable the pamphlet itself must be perused. WHEN happy Judah, all her sorrows o'er, Threw her last glance along the Egyptian shore, Rolled back its conquered waves and turned to flee, Then quaked the hills in more than mortal dread, Why shook the hills and all the mountains leapt?— Makes rocks to flow and mountains melt away. E. B. * And haughty Sirion bowed his marble head.-Heber's Palestine. TERROT AND TODD. Mr. EDITOR, - Mr. Todd has done me the honour to quote a passage from my Introduction to the Epistle to the Romans, in a note at p. 78. of his republication of Sermons, by Sharp and Manning, on Faith and Justification. Unfortunately, however, by an error either of Mr. Todd or his printer, the passage is totally misrepresented. Towards the conclusion of the extract, Mr. Tódd quotes me, as saying: "And the reason' for this difference is clear. St. Paul is arguing against Jews, who believed they could be justified by faith, independent of works of evangelical obedience, that is, independent of holiness in heart and life. Thus each apostle," &c. The passage in my Introduction, p. 42, is as follows:- "And the reason for this difference is clear. St. Paul is arguing against Jews who believed they could be justified by [works of obedience to the moral law done in their own strength; while St. James is arguing against erring Christians, who believed they could be justified by] faith, independent of works of evangelical obedience, that is, independent of holiness in heart and life. Thus each apostle," &c. You will readily see, that by the omission of the words which I have included between brackets, the sense of the passage is totally destroyed. Should this correction reach Mr. Todd, I hope he will understand, that I charge him only with an oversight in copying or in correcting the press; and that I by no means suspect him of imagining that the passage, as he quotes it, is either true or intelligible. I am, Sir, your obedient Servant, C. H. TERROT. MR. TERROT'S PARAPHRASE, &c. OF THE EPISTLE TO THE ROMANS. Mr. EDITOR, I have lately read, in your number for August last, the review of Mr. Terrot's Paraphrase of St. Paul's Epistle to the Romans, and Mr. Terrot's observations on Romans viii. 1, 2. The reviewer observes, on Mr. Terrot's remark on ch. v. 15, that "As in Adam all die, even so in Christ shall all be made alive,' must refer to spiritual death, because it is plain matter of fact that Christ has not delivered us from temporal.' And again he states, "And we are certain that the sacrifice of Christ exerts all its efficacy upon spiritual life." It appears to me very far from being a plain matter of fact, that Christ has not delivered us from temporal death, and far from certaine that the sacrifice of Christ exerts all its efficacy upon spiritual life. It appears to me, on the contrary, to be the doctrine of St. Paul, that Christ has delivered us from temporal death, as well as from spiritual death, and consequently, that the efficacy of Christ's sacrifice extends not only to spiritual life—a new birth unto righteousness, but also to temporal life—a resurrection of the body from the dead. 1 Cor. xv. 21: the apostle says, "For since by man came death, by man came also the resurrection of the dead;" and then follow the words above quoted; "for as in Adam all die, even so in Christ shall all be made alive." It seems to me impossible not to conclude that the words, even so in Christ shall all be made alive," have reference to the words in the previous verse, "by man came also the resurrection of the dead;" and that the resurrection of the dead, in this verse, means the resurrection of the body, is plain from the entire argument, the beginning of which is, "Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?" And the conclusion is an answer to objectors against the doctrine as a thing impossible. "But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened except it die," &c. The adoption of this part of chapter xv. in the burial service, speaks the sense in which our church receives it. "As in Adam all die, even so in Christ shall all be made alive”alive from the dead, of course: but on what ground does the reviewer confine it to a spiritual death? To me, I confess, the words appear to have no reference at all to a spiritual death; but at all events it is impossible to dispute that temporal death was as certain an effect of Adam's transgression, as spiritual death was. And that our resurrection from temporal death is by Christ, the apostle seems in this place as clearly to aver, as in others, that our spiritual life is through him. Whether verses 15 and 17 of this chapter (ch. v.) may support Mr. Terrot's conclusion, that death eternal formed no part of the penalty of the fall upon Adam's posterity or not; I think it is plain, from the history, that it formed no part of the punishment threatened Adam on disobedience; death is all that is threatened : and in all likelihood, as it appears to me, but for Christ's intercession and sacrifice, which have respect to the beginning of the world, the race of man had become extinguished in our first parents' death. I wish to add a word or two on Mr. Terrot's paraphrase and observations on Rom. viii. 1, 2. It would have been well, I think, to have avoided all dispute on the subject of baptismal regeneration in this passage; for the apostle's argument does not rest here on having been baptized into Christ, but upon such as had embraced Christianity, walking as Christians ought to walk. Doubtless "those who are in Christ Jesus" had been "united to Christ in baptism," for every Christian was baptized; but nothing in the argument turns on baptism, but on "walking not after the flesh, but after the Spirit." It is not, there is no condemnation to them who have been baptized; but to them who, having been so, walk not after the flesh, but after the Spirit. By some the words, "they who walk not after the flesh but after the Spirit," are considered as descriptive of those "who are in Christ Jesus," considering none others to be in Christ Jesus but such as walk so. If this be the true construction, the expression, "they who are in Christ Jesus," does not embrace all who are baptized, for many who are baptized walk not so. Neither taking the words as Mr. Terrot renders them, do they embrace all who are baptized. The verse in which these words occur, whatever sense may be put upon them, evidently refers to such Christians only as walk agreeably to their profession. |